From one who knows so little of the great contribution of the Late Scholastics, how foolish to assume that they “clearly departed from him in economic matters”!
I’m taking your word and that of others for what the late scholastics taught. I know first-hand what Aquinas taught. It is possible that the Late Scholastics are themselves being twisted to support a position they didn’t defend. But I know Aquinas didn’t.
Learn from those who do know – Dr Chafuen, Dr Woods, Rodney Stark, Fr James v Schall, S.J., Fr Percy.
The only one of these people with whose work I’m familiar (outside quotations on this forum) is Rodney Stark, and frankly I have better credentials with regards to the history of Christian thought than he does. He’s a sociologist who knows a lot about modern America but stumbles when he talks about church history. I have verified this to my own satisfaction in terms of his treatment of the Middle Ages and the Fathers.
St Augustine taught that wickedness was not inherent in commerce, that price was a function not simply of the seller’s costs, bit also of the buyer’s wants, and it was up to the individual to live righteously. [Politics I, 1254].
What is this reference? St. Augustine did not write a work called
Politics as far as I know. Are you sure you aren’t citing Aristotle?
I’m quite aware that the Christian tradition doesn’t hold that wickedness is inherent in commerce–one can engage in commerce righteously. No question about that.
Thus he gave legitimacy to merchants, and to the deep involvement of the Church in the birth of free enterprise.
That’s a huge leap. And as I said, I’ve read Stark’s
Victory of Reason and his interpretation of Augustine doesn’t match either my own reading or that of Augustine scholars with whom I’m familiar. He takes passages from Augustine about human creativity in the arts and sciences out of context to portray Augustine as an unqualified optimist in this regard, not dealing seriously with Augustine’s deep pessimism about fallen human nature. Augustine did not hold the doctrine of progress that Stark attributes to him.
St Benedict wrote in the sixth century in his famous rule: “Idleness is the enemy of the soul. Therefore the brothers should have specified periods for manual labour as well as prayerful reading….When they live by the labour of their hands, as our fathers and the apostles did, then they are really monks.” [Chap 40: *The Daily Manual Labour
].
No dispute here. But St. Benedict did not regard this labor as something that should be done for material gain, but for the spiritual good of the monks and in order to provide for their basic needs.
In the thirteenth century, St Albertus Magnus proposed that the “just price” is what “goods are worth according to the estimation of the market at the time of sale.” [Commentary on The Sentences of Peter Lombard].
Yes, but the high medieval view of “just price” as a whole is a bit more complex than that, having concern to protect buyers from exploitation. Certainly proto-capitalist understandings of market value played a role. There is also some debate over whether St. Albert and St. Thomas hold the same view, and St. Thomas’s view may have changed between the Sentences commentary and the Summa.
It’s hard to have a discussion when you simply present scattered quotations from authorities you happen to like.
Edwin